famous painter,shazia sikander

“Drawing is a fundamental element of my process, a basic tool for exploration. I construct most of my work, including patterns of thinking, via drawing. Ideas housed on paper are often put into motion in the video animations, creating a form of disruption as a means to engage. I also stayed true to layering, a concept running throughout my practice. 

Shahzia Sikander is a Pakistani born international artist who works in drawing, painting, animation, large-scale installation, performance and video.



Born:1969 (age 44–45),Lahore, Pakistan
Known for:Painting, digital animation, performance art, installation art, contemporary art
Awards:MacArthur Fellowship

Early life and career

Shahzia Sikander was born in 1969 in Lahore, Pakistan. Sikander was traditionally taught the discipline of Indo-Persian miniature painting, where she studied at The National College of Arts Lahore in Pakistan, earning a Bachelors of Fine Arts in 1991.Sikander moved to the United States and attended the Rhode Island School of Art and Design, earning a Masters of Fine Arts in 1995.

Sikander has held solo exhibitions throughout the United States, the United Kingdom, Germany, Ireland, Australia and Hong Kong. She has had solo exhibitions at the Hirshhorn Museum and Sculpture Garden (1999/2000) and at the Renaissance Society at the University of Chicago (1998).

Her work has been shown in group exhibitions at the Whitney Museum (1999/2000 and 1999), at the Third Asia-Pacific Triennial of Contemporary Art, Brisbane, Australia (1999), and at the Ludwig Museum, Cologne, Germany (1999). Sikander currently resides in New York City although her artistic practice continues to move easily between the borders and boundaries, out of which shifting identities and transnational artists are created.

Early work and miniatures

“Initially I explored the tension between illustration and fine art when I first encountered miniature painting in my late teens. Championing the formal aspects of the Indo-Persian miniature-painting genre has often been at the core of my practice.” - Shahzia Sikander.

As an undergraduate student in Lahore, Shahzia Sikander studied the techniques of Persian and Mughal miniature painting, often integrating traditional forms of Mughal (Islamic) and Rajput (Hindu) styles and culture.The traditional form of miniature painting requires equal measures of discipline, gesture and expression in order to execute a careful layering of color and detail.

Compositionally, miniature paintings exhibit an extensive display of colorful imagery including, human forms, animals, patterns, shapes, dots and connecting lines. Miniature paintings often engage in contextual complexities such as, religious narrative, scenes of battles and court life. Sikander has integrated the techniques and forms of traditional miniature painting, relying on the layering of images and metaphor to drive her work.

 Her forms and figures exhibit a quality of continual morphing as transparent imagery is layered, providing a complexity with endless shifts in perception. Sikander’s complex compositions “dismantle hierarchical assumptions and subverts the very notion of a singular, fixed identity of figures and forms.”  The increasing approach of continual morphing explains Sikander’s relationship to an ever-changing world where opposing societies coalescently interact.

The Scroll, 1992, is a semi-autobiographical manuscript painting in which Sikander has included formal elements of manuscript painting and simultaneous views of multiple events. The Scroll portrays the intricacies of domestic Pakistani life including rituals that explore cultural and geographic traditions.

 Many hues, patterns and incidents appear in The Scroll, identifying Sikander’s attention to small detail, muted colour palette and understanding of architectural elements juxtaposed with the intimacies of domestic culture. The use of perspective is increasingly noticeable, exhibiting a linear movement of composition. Common concerns of economics, imperialism, colonialism, sexualism and identity are also apparent in Sikander's early paintings.

Sikander’s attention to detail and formalism assist in the contextualization of her miniature paintings, stemming from an interest in labor, process and memory. Earlier paintings also include elements of Gopi, or the cowherd female devotees and lovers of the deity Krishna in Hindu mythology, while figures of men are depicted as “turbaned warriors.”

 The Gopi is portrayed in Sikander’s early miniature paintings to "locate visual and symbolic forms within miniature painting that have the potential to generate multiple meanings."  Shahzia Sikander’s most significant use of Gopi can be seen in a series of drawings and digital animation from 2003, titled Spinn. In the animation the characters multiply and their hair separates from their bodies, creating an abstracted form of hair silhouettes. Sikander explores the relationship between the present and the past, including the richness of multicultural identities. Integrated with both personal and social histories, her work invites multiple meanings, operating in a state of constant flux and transition.

Digital animation


For the making of video animations, I went back to the fundamental use of ink drawings, crafting form out of color and gouache, scanning and threading them via movement. The breakdown of form also gives a stationary drawing the illusion of transformation, which as a topic has given me a lot of space to experiment and imagine throughout my work.” - Shahzia Sikander

Similarly to her miniature paintings, Sikander relies on the process of layering to create digital animation. Formal elements of technique, layering and movement of the digital animations help to unhinge the “absolute of contrasts such as Western/non-Western, past/present, miniature/scale.” Sikander explains her appreciation for the process of layering in digital animation, allowing the narrative to remain suspended and open for reinterpretation. Sikander states;

 “The purpose is to point out, and not necessarily define. I find this attitude a useful way to navigate the complex and often deeply rooted cultural and sociopolitical stances that envelop us twenty-four hours and day, seven days a week.”

Performance art and installations

Sikander in 2006

"I think context, location matters a lot. Because location obviously in my situation, it's the space in which the work is going to be exhibited. And since some of the work I do is created onsite, it requires a different type of space, versus the smaller drawings or more subject-oriented work. So that the context becomes important." -Shahzia Sikander

As a female Muslim artist, Shahzia Sikander often had to endure stereotyping among her community. The veil (a scarf often worn by Muslim women) covers the hair and neck and is symbolic of both religion and womanhood. Sikander's miniature paintings often refer to the veil, exploring her own religious history and cultural identity.

 In a performance piece, Sikander wore an elaborate lace veil for several weeks while documenting the reaction of her peers. Sikander explains that the veil gave her an ultimate sense of security, stating that, "It was wonderful to not have people see my facial or body language, and at the same time be in control and know that they did not know I was acting, and checking their reaction."

Imagines and histories of the traditional Muslim veil occur throughout Sikander's compositions. Her larger works are reminiscent of a centuries-old Indian practice in which women regularly paint figures all over the walls and floors of their houses, using "whole body" gestural movements. Sikander uses large drawings as the basis for her large-scale installations, often requiring months to complete. "Nemesis" a site-specific installation at the Tang Museum, features a jewel-like paintings as small as six by eight inches and two animations

Famous poet,mir taqi mir

Meer Taqi Meer (Urdu: مِیر تقی مِیرؔ‎—Mīr Taqī Mīr), whose takhallus (pen name) was Mir (Urdu: مِیرؔ‎—Mīr) (sometimes also spelt Meer Taqi Meer), was the leading Urdu poet of the 18th century, and one of the pioneers who gave shape to the Urdu language itself. He was one of the principal poets of the Delhi School of the Urdu ghazal and remains arguably the foremost name in Urdu poetry often remembered as Xudā-e suxan (god of poetry).

Mir Taqi Mir 1786
Urdu poet of Mughal Era
Born:1723,Agra
Died :1810 (aged 86–87),Lucknow
Occupation,Urdu poet
Nationality,Mughal Indian
Period,Mughal era
Genre,Ghazal, Mathnavi, Persian Poetry
Subject,Love, philosophy

Life

The main source of information on Mir's life is his autobiography Zikr-e-Mir, which covers the period from his childhood to the beginnings of his sojourn in Lucknow.However, it is said to conceal more than it reveals, with material that is undated or presented in no chronological sequence. Therefore, many of the 'true details' of Mir's life remain a matter of speculation.

Mir was born in Agra, India (then called Akbarabad and ruled by the Mughals) in August or September 1723. His philosophy of life was formed primarily by his father, a religious man with a large following, whose emphasis on the importance of love and the value of compassion remained with Mir throughout his life and imbued his poetry.

 Mir's father died while the poet was in his teens. He left Agra for Delhi a few years after his father's death, to finish his education and also to find patrons who offered him financial support (Mir's many patrons and his relationships with them have been described by his translator C. M. Naim).

Some scholars consider two of Mir's masnavis (long narrative poems rhymed in couplets), Mu'amlat-e-ishq (The Stages of Love) and Khwab o khyal-e Mir ("Mir's Vision"), written in the first person, as inspired by Mir's own early love affairs, but it is by no means clear how autobiographical these accounts of a poet's passionate love affair and descent into madness are.

Especially, as Frances W. Pritchett points out, the austere portrait of Mir from these masnavis must be juxtaposed against the picture drawn by Andalib Shadani, whose inquiry suggests a very different poet, given to unabashed eroticism in his verse

Mir lived much of his life in Mughal Delhi. Kuchha Chelan, in Old Delhi was his address at that time. However, after Ahmad Shah Abdali's sack of Delhi each year starting 1748, he eventually moved to the court of Asaf-ud-Daulah in Lucknow, at the king's invitation. Distressed to witness the plundering of his beloved Delhi, he gave vent to his feelings through some of his couplets.

کیا بود و باش پوچھے ہو پورب کے ساکنو

ہم کو غریب جان کے ہنس ہنس پکار کے

دلّی جو ایک شہر تھا عالم میں انتخاب

رہتے تھے منتخب ہی جہاں روزگار کے

جس کو فلک نے لوٹ کے ویران کر دیا

ہم رہنے والے ہیں اسی اجڑے دیار کے

Mir migrated to Lucknow in 1782 and remained there for the remainder of his life. Though he was given a kind welcome by Asaf-ud-Daulah, he found that he was considered old-fashioned by the courtiers of Lucknow (Mir, in turn, was contemptuous of the new Lucknow poetry, dismissing the poet Jur'at's work as merely 'kissing and cuddling').

 Mir's relationships with his patron gradually grew strained, and he eventually severed his connections with the court. In his last years Mir was very isolated. His health failed, and the death of his daughter, son and wife caused him great distress.

He died, of a purgative overdose, on Friday, 21 September 1810. The marker of his burial place was removed in modern times when a railway was built over his grave.

Literary life

His complete works, Kulliaat, consist of six Diwans containing 13,585 couplets, comprising all kinds of poetic forms: ghazal, masnavi, qasida, rubai, mustezaad, satire, etc. Mir's literary reputation is anchored on the ghazals in his Kulliyat-e-Mir, much of them on themes of love. His masnavi Mu'amlat-e-Ishq (The Stages of Love) is one of the greatest known love poems in Urdu literature.

Mir lived at a time when Urdu language and poetry was at a formative stage – and Mir's instinctive aesthetic sense helped him strike a balance between the indigenous expression and new enrichment coming in from Persian imagery and idiom, to constitute the new elite language known as Rekhta or Hindui.

 Basing his language on his native Hindustani, he leavened it with a sprinkling of Persian diction and phraseology, and created a poetic language at once simple, natural and elegant, which was to guide generations of future poets.

The death of his family members,together with earlier setbacks (including the traumatic stages in Delhi), lend a strong pathos to much of Mir's writing – and indeed Mir is noted for his poetry of pathos and melancholy.

Mir and Mirza Ghalib

Mir's famous contemporary, also an Urdu poet of no inconsiderable repute, was Mirza Rafi Sauda. Mir Taqi Mir was often compared with the later day Urdu poet, Mirza Ghalib. Lovers of Urdu poetry often debate Mir's supremacy over Ghalib or vice versa. It may be noted that Ghalib himself acknowledged, through some of his couplets, that Mir was indeed a genius who deserved respect. Here are two couplets by Mirza Ghalib on this matter.

“ Reekhtay kay tumhi ustaad nahi ho Ghalib
Kehte hain agle zamane me koi Mir bhi tha

(You are not the only master of Urdu, Ghalib
They say there used to be a Mir in the past)

”
—Mirza Ghalib
“ Ghalib apna yeh aqeeda hai baqaul-e-Nasikh
Aap bey behrah hai jo muataqid-e-Mir nahi

(Ghalib! Its my belief in the words of Nasikh*,
He that vows not on Mir, is himself unlearned!)

Famous couplets

Some of his impeccable couplets are:

“ Dikhaai diye yun ke bekhud kiya
Hamen aap se bhi juda kar chale''

(She appeared in such a way that I lost myself

And went by taking away my 'self' with her)

Looked as if rendered me unconscious

away went leaving me separated from me

”
At a higher spiritual level the subject of Mir's poem in not a woman but God. Mir speaks of man's interaction with the Divine. What affect it has on man when God reveals Himself to man. Dikhaai diye yun ke bekhud kiya When I saw you God I lost all sense of self Hamen aap se bhi juda kar chale I forgot my own identity



“ Gor kis dil jale ki hai ye falak
Shola ek subh yaan se uthta hai''

(What heart-sick sufferer's misery is the sky?

an Ember rises hence at dawn)

”
“ Ashk aankh mein kab nahi aata
Lahu aata hai jab nahi aata''

(From my eye, when doesn't a tear fall

Blood falls when it doesn't fall)

”
“ Bekhudi le gai kahaan humko
Der se intezaar hai apna

(Where has selflessness taken me

I've been waiting for myself for long)

”

Woodblock printing

Woodblock printing on textiles is the process of printing patterns on textiles, usually of linen, cotton or silk, by means of incised wooden blocks. It is the earliest, simplest and slowest of all methods of textile printing. Block printing by hand is a slow process. It is, however, capable of yielding highly artistic results, some of which are unobtainable by any other method

History:

Origins

Woodblock, India, about 1900
Printing patterns on textiles is so closely related in its ornamental effects to other different methods of similar intention, such as by painting and by processes of dyeing and weaving, that it is almost impossible to determine from the picturesque indications afforded by ancient records and writings of pre-Christian, classical or even medieval times, how far, if at all, allusion is being made in them to this particular process. Hence its original invention must probably remain a matter of inference only.

As a process, the employment of which has been immensely developed and modified in Europe in the nineteenth century by machinery anti the adoption of stereotypes and engraved metal plates, it is doubtless traceable to a primeval use of blocks of stone, wood, etc., so cut or carved as to make impressions on surfaces of any material; and where the existence of these can be traced in ancient civilizations, e.g. of China, Egypt and Assyria, there is a probability that printing ornament upon textiles may have been practiced at a very early period.

 Nevertheless, highly skilled as the Chinese are, and for ages have been, in ornamental weaving and other branches of textile art, there seem to be no direct evidences of their having resorted so extensively to printing for the decoration of textiles as peoples in the East Indies, those, for instance, of the Punjab and Bombay, from whose posterity 16th-century European and especially Dutch merchants bought goods for Occidental trade in Indiennes or printed and painted calicoes.

Printing process

Woman doing Block Printing at Halasur village, Karnataka, India.
The printer commences by drawing a length of cloth, from the roll, over the table, and marks it with a piece of coloured chalk and a ruler to indicate where the first impression of the block is to be applied.

He then applies his block in two different directions to the colour on the sieve and finally presses it firmly and steadily on the cloth, ensuring a good impression by striking it smartly on the back with a wooden mallet. The second impression is made in the same way, the printer taking care to see that it fits exactly to the first, a point which he can make sure of by means of the pins with which the blocks are provided at each corner and which are arranged in such a way that when those at the right side or at the top of the block fall upon those at the left side or the bottom of the previous impression the two printings join up exactly and continue the pattern without a break. Each succeeding impression is made in precisely the same manner until the length of cloth on the table is fully printed. When this is done it is wound over the drying rollers, thus bringing forward a fresh length to be treated similarly.

If the pattern contains several colours the cloth is usually first printed throughout with one, then dried, re-wound and printed with the second, the same operations being repeated until all the colours are printed.

Many modifications of block printing have been tried from time to time, but of these only two tobying and rainbowing are of any practical value. The object of tobey printing is to print the several colours of a multicolour pattern at one operation and for this purpose a block with the whole of the pattern cut upon it, and a specially constructed colour sieve are employed. The sieve consists of a thick block of wood, on one side of which a series of compartments are hollowed out, corresponding roughly in shape, size and position to the various objects cut on the block.

 The tops of the dividing walls of these compartments are then coated with melted pitch, and a piece of fine woolen cloth is stretched over the whole and pressed well down on the pitch so as to adhere firmly to the top of each wall; finally a piece of string soaked in pitch is cemented over the woolen cloth along the lines of the dividing walls, and after boring a hole through the bottom of each compartment the sieve is ready for use. In operation each compartment is filled with its special colour through a pipe connecting it with a colour box situated at the side of the sieve and a little above it, so as to exert just sufficient pressure on the colour to force it gently through the woolen cloth, but not enough to cause it to overflow its proper limits, formed by the pitch-soaked string boundary lines.

The block is then carefully pressed on the sieve, and, as the different parts of its pattern fall on different parts of the sieve, each takes up a certain colour that it transfers to the cloth in the usual way. By this method of tobying from two to six colours may be printed at one operation, but it is obvious that it is only applicable to patterns where the different coloured objects are placed at some small distance apart, and that, therefore, it is of but limited application.

Here are some clothes designed by me.hope you like them